While residing at the Jetavana monastery, the Buddha
uttered Verses (235) to (238) of this book, with reference to the son of a butcher.

Once in Savatthi, there was a man who had been a butcher
for fifty-five years. All this time, he slaughtered cattle and sold the meat and everyday
he took meat curry with his rice. One day, he left some meat with his wife to cook it for
the family, and then left for the riverside to have his bath. During his absence, a friend
coaxed his wife to sell that particular piece of meat to him. As a result, there was no
meat curry for the butcher on that day. But as the butcher never took his meal without
meat curry, he hurriedly went to the back of his house, where an ox was standing. He
promptly cut off the tongue of the ox and baked it over a fire. When having his meal, the
butcher had a bite of the tongue of the ox, but as he did so his own tongue was cut off
and fell into his plate of rice. Thus the ox and the butcher were in the same plight, both
of them having had their tongues cut off. The butcher was in great pain and agony, and he
went about agitatedly on his knees, with blood dripping profusely from his mouth. Then the
butcher died and was reborn in the Avici Niraya.

The butcher's wife was greatly disturbed and she was
anxious for her son to get away to some other place, lest this evil should befall him too.
So she sent her son to Taxila. At Taxila, he acquired the art of a goldsmith. Later, he
married the daughter of his master and some children were born to them. When their sons
came of age he returned to Savatthi. The sons were endowed with faith in the Buddha and
were religiously inclined. They were anxious about their father, who had grown old with no
thought of religion or of his future existence. So one day, they invited the Buddha and
the bhikkhus to their house for alms-food. After the meal they said to the Buddha, "Venerable
Sir, we are making this offering to you today on behalf of our father. Kindly give a
discourse specially for him." So the Buddha said, "My disciple! You
are getting old; but you have not made any provisions of merit for your journey to the
next existence; you should now find a support for yourself."

Then the Buddha spoke in verse as follows:

Verse 235: You are
now like a withered leaf; the messengers of death are near you; you are about to set out
on a long journey; (yet), you have no provisions (for the journey).

Verse 236: Make a firm support for
yourself; hasten to strive hard, and be wise. Having removed impurities and being free
from moral defilements you shall enter the abodes of the Ariyas (i.e., Suddhavasa brahma
realm).

Verse 237: Now you are of advanced
age; you are going to the presence of the King of Death and you cannot stop on the way;
(yet) you have no provisions (for the journey).

Verse 238: Make a firm support for
yourself; hasten to strive hard, and be wise. Having removed impurities and being free
from moral defilements you will no longer be subject to rebirth and decay.

At the end of the discourse the father of
the donors of alms-food (i.e., the son of the butcher) attained Anagami Fruition.

While residing at the Jetavana monastery, the Buddha
uttered Verse (239) of this book, with reference to a brahmin.

Once, a brahmin saw a group of bhikkhus re-arranging their
robes as they were preparing to enter the city for alms-food. While he was looking, he
found that the robes of some of the bhikkhus touched the ground and got wet because of dew
on the grass. So he cleared that patch of ground. The next day, he found that as the robes
of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of
ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was
shining and that they got wet when it was raining. So finally, he built a rest house for
the bhikkhus at the place where they gathered before entering the city for alms-food.

When the building was finished, he invited the Buddha and
the bhikkhus for alms-food. The brahmin explained to the Buddha how he had performed this
meritorious deed step by step. To him the Buddha replied "O Brahmin! The wise
perform their acts of merit little by little, and gradually and constantly they remove the
impurities of moral defilements."

Then the Buddha spoke in verse as follows:

Verse 239: By
degrees, little by little, from moment to moment a wise man removes his own impurities
(moral defilements), as a smith removes the dross of silver or gold.

While residing at the Jetavana monastery, the
Buddha uttered Verse (240) of this book, with reference to Thera Tissa.

Once there was a thera named Tissa in
Savatthi. One day, he received a set of fine robes and was very pleased. He intended to
wear those robes the next day. But that very night he died and because he was attached to
the fine set of robes, he was reborn as a louse and lived within the folds of the robes.
As there was no one to inherit his belongings, it was decided that this particular set of
robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out
among themselves, the louse was very much agitated and cried out, "They are
destroying my robes!" This cry was heard by the Buddha by means of his divine
power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose
of the robes only at the end of seven days. On the eighth day, the set of the robes which
belonged to Thera Tissa was shared out by the bhikkhus.

Later, the Buddha was asked by the bhikkhus
why he had told them to wait for seven days before sharing out the robes of Thera Tissa.
To them the Buddha replied, "My sons, Tissa had his mind attached to this
particular set of robes at the time of his death, and so he was reborn as a louse and
stayed in the folds of the robes. When you all were preparing to share out the robes,
Tissa the louse was very much in agony and was running about to and fro in the folds of
the robes. If you had taken the robes at that time Tissa the louse would have felt very
bitter against you and he would have to go to niraya. But now, Tissa has been reborn in
the Tusita deva world, and that is why I have allowed you to take the robes. Indeed,
bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so
also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too
much in the use of the four requisites or be very much attached to them."

Then the Buddha spoke in verse as follows:

Verse 240: Just as
rust is formed from iron, and corrodes the iron from which it is formed, so also, his own
deeds lead the transgressor to a lower plane of existence (duggati).

While residing at the Jetavana monastery, the Buddha
uttered Verse (241) of this book, with reference to Thera Laludayi.

In Savatthi, people coming back after hearing the
discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise
for the two Chief Disciples. On one occasion, Laludayi, hearing their praises, said to
those people that they would be saying the same about him after listening to his
discourses. So Laludayi was asked to deliver a discourse; he climbed on to the platform
but he could not say anything. So he asked the audience to let another bhikkhu take the
turn first and that he would take the next turn. In this way, he put off three times.

The audience lost patience with him and shouted, "You
big fool! When we praised the two Chief Disciples you were vainly boasting that you could
preach like them. Why don't you preach now ?" So Laludayi ran away and the
crowd chased him. As he was frightened and was not looking where he was going, he fell
into a latrine pit.

When the Buddha was told about this incident, he said, "Laludayi
had learned very little of the Dhamma; he does not recite the religious texts regularly;
he has not memorized anything. Whatever little he has learned gets rusty by not
reciting."

Then the Buddha spoke in verse as follows:

Verse 241:
Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence
is the taint of beauty; unmindfulness is the taint of one who keeps watch.

While residing at the Veluvana monastery, the Buddha
uttered Verses (242) and (243) of this book, with reference to a man whose wife committed
adultery.

Once, the wife of a man committed adultery. He was so
ashamed on account of his wife's misbehaviour that he dared not face anyone; he also kept
away from the Buddha. After some time, he went to the Buddha and the Buddha asked him why
he had been absent all that time and he explained everything. On learning the reason for
his absence, the Buddha said, "My disciple, women are just like a river, or a
road, or a liquor shop or a rest house, or a water-pot stand at the roadside; they
associate with all sorts of people. Indeed, sexual misconduct is the cause of ruin for a
woman."

Then the Buddha spoke in verse as follows:

Verse 242: Sexual
misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are
indeed taints in this world as well as in the next.

Verse 243: A taint worse than these
is ignorance (of the Truth), which is the greatest of taints. O bhikkhus, abandon this
taint and be taintless.

While residing at the Jetavana monastery, the Buddha
uttered Verses (244) and (245) of this book, with reference to a bhikkhu named Culasari
who practised medicine.

One day, Culasari came back after ministering to a
patient. On his way he met Thera Sariputta and related to him how he went to treat a
patient and had been given some delicious food for his services. He also begged Thera
Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him
but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because
that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other
bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A
bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow,
he would find a living by unlawful means and live in comfort. On the other hand, life for
a bhikkhu who has a sense of shame is not easy."

Then the Buddha spoke in verse as follows:

Verse 244: Life is
easy for one who is shameless and bold as a crow, who slanders others and is pretentious,
aggressive and corrupt.

Verse 245: Life is hard for one with
a sense of shame, who always seeks purity, who is free from attachment, who is modest and
who sees clearly what is proper livelihood.

While residing at the Jetavana monastery, the Buddha
uttered Verses (246), (247) and (248) of this book, with reference to five lay-disciples.

On one occasion five lay-disciples were keeping sabbath at
the Jetavana monastery. Most of them were observing only one or two of the five moral
precepts (sila). Each one of them observing a particular precept claimed that the precept
observed by him was the most difficult and there were a lot of arguments. In the end, they
came to the Buddha with this problem. To them the Buddha said, "You should not
consider any individual precept as being easy or unimportant. Each and every one of the
precepts must be strictly observed. Do not think lightly of any of the precepts; none of
them is easy to observe."

Then the Buddha spoke in verse as follows:

Verses 246 &
247: He who destroys life, tells lies, takes what is not given him, commits adultery and
takes intoxicating drinks, digs up his own roots even in this very life.

Verse 248: Know this, O man! Not
restraining oneself is evil; do not let greed and ill will subject you to prolonged
misery.

At the end of the discourse the five
lay-disciples attained Sotapatti Fruition.

While residing at the Jetavana monastery, the Buddha
uttered Verses (249) and (250) of this book, with reference to Tissa, a young bhikkhu.

Tissa, a young bhikkhu, had a very bad habit of
disparaging other people's charities and good deeds. He even criticized the charities
given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his
relatives were very rich and were like a well where anyone could come for water. Hearing
him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.

Some young bhikkhus went to the village from where he came
and made enquiries. They found out that Tissa's relatives were all poor and that all this
time Tissa had only been making a vain boast. When the Buddha was told about this, he
said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and
offerings can never attain Magga and Phala."

Then the Buddha spoke in verse as follows:

Verse 249: People
give according to their faith and their devotion; one who is displeased with others
receiving food and drink cannot attain concentration (samadhi) by day or by night.

Verse 250: He who has this feeling of
displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by
day or by night.

While residing at the Jetavana monastery, the Buddha
uttered Verse (251) of this book, with reference to five lay disciples.

On one occasion, five lay-disciples were present while the
Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while
sitting, the second one was drawing lines with his fingers on the ground, the third was
trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one
who was respectfully and attentively listening to the Buddha. Thera Ananda, who was near
the Buddha fanning him saw the different behaviour of the five disciples and said to the
Buddha, "Venerable Sir! While you were expounding the Dhamma like big drops of rain
falling from the sky, only one out of those five people were listening
attentively."'Then Thera Ananda described the different behaviour of the other four
to the Buddha and asked why they were behaving thus.

The Buddha then explained to Thera Ananda,
"Ananda, these people could not get rid of their old habits. In their past
existences, the first one was a snake; as a snake usually coils itself up and goes to
sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was
scratching the earth with his hand was an earthworm, the one who was shaking the tree was
a monkey, the one who was gazing up at the sky was an astronomer and the one who was
listening attentively to the Dhamma was a learned astrologer. In this connection, Ananda,
you must remember that one must be attentive to be able to understand the Dhamma and that
there are many people who cannot follow what was being said."

Thera Ananda then asked the Buddha, "Venerable Sir!
What are the things that prevent people from being able to take in the Dhamma?" And
the Buddha replied, "Ananda, passion (raga), ill will (dosa) and ignorance
(moha) are the three things that prevent people from taking in the Dhamma. Passion burns
one; there is no fire like passion. The world may burn up when seven suns rise in the sky,
but that happens very rarely. Passion burns always and without any break."

Then the Buddha spoke in verse as follows:

Verse 251: There is
no fire like passion, there is no grip like ill will, there is no net like ignorance,
there is no river like craving.

At the end of the discourse the one who was
listening attentively attained Sotapatti Fruition.

While residing near the town of Baddiya, the Buddha
uttered Verse (252) of this book with reference to the renowned rich man Mendaka and his
family.

Once, during his tour of Anga and Uttara regions, the
Buddha saw in his vision that time was ripe for Mendaka, his wife, his son, his
daughter-in-law, his granddaughter and his servant, to attain Sotapatti Fruition. Seeing
the prospect of these six people attaining Sotapatti Fruition, the Buddha went to the town
of Baddiya.

Mendaka was an extremely rich man. It was said that he
found a large number of life-size golden statues of goats in his backyard. For this
reason, he was known as Mendaka (a goat) the rich man. Again, it was also said that during
the time of Vipassi Buddha he had donated a monastery for Vipassi Buddha and a
congregation hall complete with a platform for the preacher. On completion of these
buildings he made offerings of alms-food to Vipassi Buddha and the bhikkhus for four
months. Then, in yet another of his past existences, when he was a rich man in Baranasi,
there was a famine throughout the region. One day, they had cooked a meal just enough for
the members of the family when a paccekabuddha stood at the door for alms-food. Then and
there he offered all the food. But due to his great faith and generosity, the rice pot was
later found to be miraculously filled up again; so also were his granaries.

Mendaka and his family, hearing that the Buddha was coming
to Baddiya, went to pay homage to him. After hearing the discourse given by the Buddha,
Mendaka, his wife Candapaduma, his son Danancaya, his daughter-in-law Sumanadevi, his
granddaughter Visakha and the servant Punna attained Sotapatti Fruition. Mendaka then told
the Buddha how on his way, some ascetics had spoken ill of the Buddha and had tried to
dissuade him from coming to see him. The Buddha then said, "My disciple, it
is natural for people not to see one's own faults, and to exaggerate other people's faults
and failings."

Then the Buddha spoke in verse as follows:

Verse 252: It is
easy to see the faults of others, but difficult to see one's own. A man broadcasts the
fault; of others like winnowing chaff in the wind, but hides his own faults as a crafty
fowler covers himself.

While residing at the Jetavana monastery, the Buddha
uttered Verse (253) of this book, with reference to Thera Ujjhanasanni.

Thera Ujjhanasanni was always finding fault with and
speaking ill of others. Other bhikkhus reported about him to the Buddha. The Buddha
replied to them, "Bhikkhus, if someone finds fault with another so as to
teach him in good way; it is not an act of evil and is therefore not to be blamed. But, if
someone is always finding fault with others and speaking ill of them just out of spite and
malice, he will not attain concentration and mental absorption (jhana). He will not be
able to understand the Dhamma, and moral (intoxicants asavas) will increase in him."

Verse 253: In one
who constantly sees the faults of others and is always disparaging them, moral intoxicants
(asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from
attainment of arahatship).

The Story of Subhadda the Wandering Ascetic Verses (254)
and (255) of this book were uttered by the Buddha in the Sal Grove of the Malla princes
near Kusinara, just before the parinibbana (passing away) of the Buddha, in reply to the
questions raised by Subhadda, the wandering ascetic (paribbajaka).

Subhadda the wandering ascetic was staying at Kusinara
when he heard that the parinibbana of Gotama Buddha would take place in the last watch of
that night. Subhadda had three questions which had been troubling him for a long time. He
had already put these questions to other religious leaders, namely, Purana Kassapa,
Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta and Nigantha
Nataputta, but their answers did not satisfy him. He had not yet asked Gotama Buddha, and
he felt that only the Buddha could answer his questions. So, he hurried off to the Sal
Grove, but the Venerable Ananda did not allow him to see the Buddha, because the Buddha
was by that time very weak. The Buddha overheard their conversation and consented to see
Subhadda. Subhadda asked three questions. They are: (1) Are there any tracks in the
sky? (2) Are there any ariya bhikkhus (samanas) outside the Teaching of the Buddha? and
(3) Is there any conditioned thing (sankhara) that is permanent? The Buddha's
answer to all the above questions was negative.

Then the Buddha spoke in verse as follows:

Verse 254: In the sky
there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). All
beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara;
all the Buddhas are free from these fetters.

Verse 255: In the sky there is no
track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). There is no
conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride
and wrong view).

At the end of the discourse Subhadda
attained Anagami Fruition and as requested by him the Buddha admitted him to the Order of
the bhikkhus. Subhadda was the last one to become a bhikkhu in the life time of the
Buddha. Eventually, Subhadda attained arahatship.

While residing at the Jetavana monastery, the
Buddha uttered Verses (256) and (257) of this book with reference to some judges who were
corrupt.

One day, some bhikkhus were returning from their round of
alms-food when it rained and they went into a law court to take shelter. While they were
there, they found out that some judges, having taken bribes, were deciding cases
arbitrarily. They reported the matter to the Buddha and the Buddha replied, "Bhikkhus!
In deciding cases, if one is influenced by affection or by monetary consideration, he
cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the
evidence intelligently and decides a case impartially, then he is to be called, 'the just'
or 'a judge who abides by the law.'"

Then the Buddha spoke in verse as follows:

Verse 256: He is not
just if he decides a case arbitrarily; the wise man should decide after considering both
what is right and what is wrong.

Verse 257: The wise man who decides
not arbitrarily but in accordance with the law is one who safeguards the law; he is to be
called 'one who abides by the law (dhammattho).'

While residing at the Jetavana monastery, the Buddha
uttered Verse (258) of this book, with reference to a group of six bhikkhus.

Once, there was a group of six bhikkhus who made trouble
at the place of eating either in the monastery or in the village. One day, while some
samaneras were, having their alms-food, the group of six bhikkhus came in and said
boastfully to the samaneras, "Look! We only are the wise." Then they started
throwing things about, leaving the place of eating in disorder. When the Buddha was told
about this, he said, "Bhikkhus! I do not say that one who talks much, abuses and
bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise
man."

Then the Buddha spoke in verse as follows:

Verse 258: He is not
a wise man just because he talks much; only he who is peaceful, free from enmity, and does
no harm to others, is to be called 'a wise man.'

While residing at the Jetavana monastery, the Buddha
uttered Verse (259) of this book, with reference to a bhikkhu who was an arahat.

This bhikkhu lived in a grove near Savatthi. He was known
as Ekudana, because he knew only one stanza of exultation (Udana) by heart. But the thera
fully understood the meaning of the Dhamma as conveyed by the stanza. On each sabbath day,
he would exhort others to listen to the Dhamma, and he himself would recite the one stanza
he knew. Every time he had finished his recitation, the guardian spirits (devas) of the
forests praised him and applauded him resoundingly. On one sabbath day, two learned
theras, who were well-versed in the Tipitaka, accompanied by five hundred bhikkhus came to
his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were
many who wished to listen to the Dhamma in this out of the way place. Ekudana answered in
the affirmative and also told them that even the guardian spirits of the forests usually
came, and that they usually praised and applauded at the end of discourses.

So, the two learned theras took turns to preach the
Dhamma, but when their discourses ended, there was no applause from the guardian spirits
of the forests. The two learned theras were puzzled; they even doubted the words of
Ekudana. But Ekudana insisted that the guardian spirits used to come and always applauded
at the end of each discourse. The two theras then pressed Ekudana to do the preaching
himself. Ekudana held the fan in front of him and recited the usual stanza. At the end of
the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied
the two learned theras complained that the devas inhabiting the forests were very partial.

They reported the matter to the Buddha on arrival at the
Jetavana monastery. To them the Buddha said. "Bhikkhus! I do not say that a
bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the
Dhamma, (Dhammadhara)." One who has learnt very little and knows only one stanza of
the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one
who is truly versed in the Dhamma."

Then the Buddha spoke in verse as follows:

Verse 259. He is not
"one versed in the Dhamma (Dhammadhara)" just because he talks much. He who
hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one
versed in the Dhamma."

While residing at the Jetavana monastery, the Buddha
uttered Verses (260) and (261) of this book, with reference to Thera Bhaddiya. He was also
known as Lakundaka Bhaddiya because he was very short in stature.

One day, thirty bhikkhus came to pay obeisance to the
Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahatship.
So he asked them whether they had seen a thera as they came into the room. They answered
that they did not see a thera but they saw only a young samanera as they came in.
Whereupon, the Buddha said to them, "Bhikkhus! That person is not a samanera, he
is a senior bhikkhu although he is small-built and very unassuming. I do say that one is
not a thera just because he is old and looks like a thera; only he who comprehends the
Four Noble Truths and does not harm others is to be called a thera."

Verse 260. He is not
a thera just because his head is grey; he who is ripe only in years is called "one
grown old in vain."

Verse 261. Only a wise man who
comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who
restrains his senses and has rid himself of moral defilements is indeed called a thera.

At the end of the discourse those thirty
bhikkhus attained arahatship.

While residing at the Jetavana monastery, the Buddha
uttered Verses (262) and (263) of this book, with reference to some bhikkhus who were very
envious of other bhikkhus.

At the monastery, young bhikkhus and samaneras were in the
habit of attending on older bhikkhus who were their teachers. They washed and dyed the
robes, or else performed other small services for their teachers. Some bhikkhus noticing
these services envied those senior bhikkhus, and so they thought out a plan that would
benefit them materially. Their plan was that they would suggest to the Buddha that young
bhikkhus and samaneras should be required to come to them for further instruction and
guidance even though they had been taught by their respective teachers. When they went to
the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down.
To them the Buddha said, "Bhikkhus I do not say that you are good-hearted just
because you can talk eloquently. Only he who has got rid of covetousness and all that is
evil by means of Arahatta Magga is to be called a good-hearted man."

Then the Buddha spoke in verse as follows:

Verse 262. Not by
fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly
and crafty.

Verse 263. A wise man who has cut
off, uprooted and removed these and has rid himself of moral defilements is indeed called
a good-hearted man.

While residing at the Jetavana monastery, the Buddha
uttered Verses (264) and (265) of this book, with reference to a bhikkhu named Hatthaka.

Bhikkhu Hatthaka was in the habit of challenging ascetics
of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He
would then go out by himself to the self-appointed place. When nobody appeared he would
boast, "Look, those wandering ascetics dare not meet me, they have been beaten by
me!", and such other things. The Buddha called Hatthaka to him and said, "Bhikkhu!
Why do you behave in this way? One who says such things cannot become a samana in spite of
his shaven head. Only one who has rid himself of all evil is to be called a samana."

Then the Buddha spoke in verse as follows:

Verse 264. Not by a
shaven head does a man become a samana, if he lacks morality and austere practices and
tells lies. How could he who is full of covetousness and greed be a samana?

Verse 265. He who has totally subdued
all evil, great and small, is called a samana because he has overcome all evil.

While residing at the Jetavana monastery, the Buddha
uttered Verses (266) and (267) of this book, with reference to a brahmin.

Once, there was a brahmin who was in the habit of going
round for alms. One day, he thought, "Samana Gotama has declared that one who
lives by going round for alms is a bhikkhu. That being so, I should also be called a
bhikkhu." So thinking, he went to the Buddha and said to him that he (the
brahmin) should also be called a bhikkhu, because he also went round for alms-food. To him
the Buddha replied, "Brahmin, I do not say that you are a bhikkhu simply because
you go round for alms-food. One who professes a wrong faith and acts accordingly is not to
be called a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness,
and insubstantiality of the aggregates is to be called a bhikkhu."

Then the Buddha spoke in verse as follows:

Verse 266. He does
not become a bhikkhu merely because he stands at the door for alms. He cannot become a
bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.

Verse 267. In this world, he who lays
aside both good and evil, who leads the life of purity, and lives meditating on the
khandha aggregates is indeed called a bhikkhu.

While residing at the Jetavana monastery, the Buddha
uttered Verses (268) and (269) of this book, with reference to some non-Buddhist ascetics.

To those who offered them food or other things, those
ascetics would say words of blessing. They would say, "May you be free from
danger, may you prosper and get rich, may you live long," etc. At that time,
the followers of the Buddha did not say anything after receiving something from their
lay-disciples. This was because during the first twenty years after the Buddha's
attainment of Buddhahood they were instructed to remain silent on receiving offerings.
Since the followers of the Buddha were silent when ascetics of other doctrines were saying
things which were pleasing to their disciples, people began to compare the two groups.

When the Buddha heard about this, he permitted the
bhikkhus to say words of blessing to their disciples after receiving offerings. As a
result of that, more and more people invited the followers of the Buddha for alms. Then,
the ascetics of other doctrines remarked with disdain: "We adhere to the
practice of the muni and keep silent, whereas the followers of Samana Gotama go about
talking exuberantly in the eating places." On hearing those disparaging
remarks, the Buddha said, "Bhikkhus! There are some who keep silent because they
are ignorant and timid, and some who keep silent because they do not want to share their
profound knowledge with others. Only one who has overcome evil is to be called a
muni."

Then the Buddha spoke in verse as follows:

Verses 268 &
269: Not by silence does one become a muni, if one is dull and ignorant. Like one
holding a pair of scales, the wise one takes what is good and rejects what is evil. For
this reason he is a muni. He who understands both internal and external aggregates
is also, for that reason, called a muni.

While residing at the Jetavana monastery, the Buddha
uttered Verse (270) of this book, with reference to a fisherman named Ariya.

Once, there was a fisherman who lived near the north gate
of Savatthi. One day through his supernormal power, the Buddha found that time was ripe
for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the
Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the
fisherman saw the Buddha, he threw away his fishing gear and came and stood near the
Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the
fisherman, and finally, he asked the name of the fisherman. When the fisher man replied
that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any
living being, but since the fisherman was taking the lives of fish he was not worthy of
his name.

Then the Buddha spoke in verse as follows:

At the end of the discourse the fisherman attained
Sotapatti Fruition.

Verse 270: He who
harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm
any living being is called an ariya. 1

At the end of the discourse the fisherman
attained Sotapatti Fruition.

While residing at the Jetavana monastery, the Buddha
uttered Verses (271) and (272) of this book, with reference to some bhikkhus.

Once, there were some bhikkhus who were endowed with
virtue; some of them had strictly observed the austere practices (dhutanga), some had wide
knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved
Anagami Phala. etc. All of them thought that since they had achieved that much, it would
be quite easy for them to attain Arahatta Phala. With this thought they went to the
Buddha.

The Buddha asked them, "Bhikkhus, have you
attained Arahatta Phala?" Then they replied that they were in such a condition
that it would not be difficult for them to attain Arahatta Phala at any time. To them the
Buddha said, "Bhikkhus! Just because you are endowed with morality (sila), just
because you have attained Anagami Phala, you should not be complacent and think that there
is just a little more to be done; unless you have eradicated all moral intoxicants
(asavas), you must not think that you have realized perfect bliss of Arahatta Fruition."

Then the Buddha spoke in verse as follows:

Verses 271 &
272. Not only by mere moral practice, nor by much learning, nor by acquiring
concentration, nor by dwelling in seclusion, nor by assuring oneself, "I enjoy the
bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas ),"
should the bhikkhu, rest content without attaining the extinction of moral intoxicants
(asavas) [i.e., without attaining arahatship].

While residing at the Jetavana monastery, the Buddha
uttered Verses (273) to (276) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus, after accompanying the Buddha to a
village, returned to the Jetavana monastery. In the evening they talked about the trip,
especially the nature of the land, whether it was level or hilly, clayey or stony, etc.
The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus,
the path you are talking about is external to you; a bhikkhu should only be concerned with
the path of the Noble Ones (ariyas) and strive to do what should be done for the
attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace
(Nibbana)."

Then the Buddha spoke in verse as follows:

Verse 273. Of paths,
the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the
noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the
two-legged beings, the All-Seeing Buddha is the noblest.

Verse 274. This is the only Path, and
there is none other for the purity of vision. Follow this Path; it will bewilder Mara.

Verse 275. Following this Path, you
will make an end of dukkha. Having myself known the Path which can lead to the removal of
the thorns of moral defilements, I have shown you the Path.

Verse 276. You yourselves should make
the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the
Tranquillity and Insight Meditation are freed from the bond of Mara.

At the end of the discourse those five
hundred bhikkhus attained arahatship.

While residing at the Jetavana monastery, the Buddha
uttered Verses (277), (278) and (279) of this book, with reference to three groups of five
hundred bhikkhus each.

On Impermanence (Anicca)

Five hundred bhikkhus, after receiving their subject of
meditation from the Buddha, went into the forest to practise meditation, but they made
little progress. So, they returned to the Buddha to ask for another subject of meditation
which would suit them better. On reflection, the Buddha found that those bhikkhus had,
during the time of Kassapa Buddha, meditated on impermanence. So, he said, "Bhikkhus,
all conditioned phenomena are subject to change and decay and are therefore
impermanent."

Then the Buddha spoke in verse as follows:

Verse 277. "All
conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one
becomes weary of dukkha,(i.e., the khandhas). This is the Path to Purity.

At the end of the discourse those five
hundred bhikkhus attained arahatship.

On Dukkha

The story is the same as the story on Anicca. Here, the
Buddha on reflection found that another group of five hundred bhikkhus had meditated on
dukkha. So, he said, "Bhikkhus, all khandha aggregates are oppressive and
unsatisfactory; thus all khandhas are dukkha."

Then the Buddha spoke in verse as follows:

Verse 278. "All
conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one
becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

At the end of the discourse those five
hundred bhikkhus attained arahatship.

On Insubstantiality or Non-Self (Anatta)

The story is the same as the stories on Anicca and Dukkha.
Here, the Buddha on reflection found that still another group of five hundred bhikkhus had
meditated on insubstantiality or non-self (anatta). So, he said, "Bhikkhus, all
khandha aggregates are insubstantial; they are not subject to one's control."

Then the Buddha spoke in verse as follows:

Verse 279. "All
phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one
becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

At the end of the discourse all those five
hundred bhikkhus attained arahatship.

While residing at the Jetavana monastery, the Buddha
uttered Verse (280) of this book, with reference to Tissa, a lazy bhikkhu.

Once, five hundred young men were admitted into the Order
by the Buddha in Savatthi. After receiving a subject of meditation from the Buddha, all
the new bhikkhus except one went to the forest to practise meditation. They practised
zealously and vigilantly so that in due course all of them attained arahatship. When they
returned to the monastery to pay homage to him, the Buddha was very pleased and satisfied
with their achievement. Bhikkhu Tissa who stayed behind did not try hard and therefore
achieved nothing.

When Tissa found that the relationship between the Buddha
and those bhikkhus was very cordial and intimate, he felt rather neglected, and regretted
that he had wasted all that time. So he resolved to practise meditation throughout the
night. As he was walking in meditation on that night, he slipped and broke a thigh bone.
Other bhikkhus hearing his cry went to help him. On hearing about the above incident the
Buddha said, "Bhikkhus, one who does not strive when he should be striving but
idle away his time will not attain mental absorption (jhana) and Magga Insight."

Then the Buddha spoke in verse as follows:

Verse 280. The idler
who does not strive when he should be striving, who though young and strong is given to
idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can
only be perceived by wisdom.

While residing at the Veluvana monastery, the Buddha
uttered Verse (281) of this book, with reference to a swine-peta.

Once Thera Maha Moggallana was coming down the Gijjhakuta
hill with Thera Lakkhana when he saw a miserable, ever-hungry peta, with the head of a
swine and the body of a human being. On seeing the peta, Thera Maha Moggallana smiled but
did not say anything. Back at the monastery, Thera Maha Moggallana, in the presence of the
Buddha, talked about the swine-peta with its mouth swarming with maggots. The Buddha also
said that he himself had seen that very peta soon after his attainment of Buddhahood, but
that he did not say anything about it because people might not believe him and thus they
would be doing wrong to him. Then the Buddha proceeded to relate the story about the
swine-peta.

During the time of Kassapa Buddha, this particular peta
was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery
where two bhikkhus were staying together. After staying with those two for some time, he
found that he was doing quite well because people liked his expositions. Then it occurred
to him that it would be even better if he could make the other two bhikkhus leave the
place and have the monastery all to himself. Thus, he tried to set one against the other.
The two bhikkhus quarrelled and left the monastery in different directions. On account of
this evil deed, that bhikkhu was reborn in Avici Niraya and he was serving out the
remaining part of his term of suffering as a swine-peta with its mouth swarming with
maggots. Then the Buddha exhorted, "A bhikkhu should be calm and well-restrained
in thought, word and deed."

Then the Buddha spoke in verse as follows:

Verse 281. One should be
careful in speech, be well-restrained in mind, and physically, too, one should do no evil.
One should purify these three courses of action and accomplish the practice of the Path of
Eight Constituents made known by the Buddhas.

While residing at the Jetavana monastery, the Buddha
uttered Verse (282) of this book, with reference to Thera Potthila.

Potthila was a senior bhikkhu who knew the Pitaka well and
was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he
was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and
put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would
address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered
over those words of the Buddha and came to realize that the Buddha had made those unkind
remarks because he, Potthila, had not made any serious effort to practise meditation and
had not achieved any of the Maggas or even any level of mental absorption (jhana).

Thus, without telling anyone Thera Potthila left for a
monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery
there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested
him to be his mentor; but the thera, wishing to humble him, asked him to go to the next
senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one
to the other until he came to a seven year old arahat samanera. The young samanera
accepted him as a pupil only after ascertaining that Potthila would obediently follow his
instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on
the true nature of the body; he was very ardent and vigilant in his meditation.

The Buddha saw Potthila in his vision and through
supernormal power made Potthila feel his presence and encouraged him to be steadfast and
ardent.

Then the Buddha spoke in verse as follows:

Verse 282. Indeed,
wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path
of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

While residing at the Jetavana monastery, the Buddha
uttered Verses (283) and (284) of this book, with reference to five old bhikkhus.

Once, in Savatthi, there were five friends who became
bhikkhus only in their old age. These five bhikkhus were in the habit of going together to
their old homes for alms-food. Of the former wives of those five, one lady in particular,
by the name of Madhurapacika was a good cook and she looked after them very well. Thus,
the five bhikkhus went mostly to her house. But one day, Madhurapacika fell ill and died
suddenly. The old bhikkhus felt their loss very deeply and together they cried praising
her virtues and lamenting their loss.

The Buddha called those bhikkhus to him and said, "Bhikkhus!
You all are feeling pain and sorrow because you are not free from greed, hatred, and
ignorance (raga, dosa, moha), which are like a forest. Cut down this forest and you will
be freed from greed, hatred and ignorance."

Then the Buddha spoke in verse as follows:

Verse 283. O
bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds
danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free
from craving.

Verse 284. So long as craving of man
for woman is not cut down and the slightest trace of it remains, so long is his mind in
bondage as the calf is bound to its mother.

At the end of the discourse the five old
bhikkhus attained Sotapatti Fruition.

While residing at the Jetavana monastery, the Buddha
uttered Verse (285) of this book, with reference to a bhikkhu, a pupil of Thera Sariputta.

Once, a young, handsome son of a goldsmith was admitted
into the Order by Thera Sariputta. The young bhikkhu was given loathsomeness of the dead
body as the subject of meditation by Thera Sariputta. After taking the subject of
meditation he left for the forest and practised meditation there; but he made very little
progress. So he returned twice to Thera Sariputta for further instructions. Still, he made
no progress. So Thera Sariputta took the young bhikkhu to the Buddha, and related
everything about the young bhikkhu.

The Buddha knew that the young bhikkhu was the son of a
goldsmith, and also that he had been born in the family of goldsmiths during his past five
hundred existences. Therefore the Buddha changed the subject of meditation for the young
bhikkhu; instead of loathsomeness, he was instructed to meditate on pleasantness. With his
supernormal power, the Buddha created a beautiful lotus flower as big as a cart-wheel and
told the young bhikkhu to stick it on the mound of sand just outside the monastery. The
young bhikkhu, concentrating on the big, beautiful, fragrant lotus flower, was able to get
rid of the hindrances. He was filled with delightful satisfaction (piti), and step by step
he progressed until he reached as far as the fourth level of mental absorption (jhana).

The Buddha saw him from his perfumed chamber and with his
supernormal power made the flower wither instantly. Seeing the flower wither and change
its colour, the bhikkhu perceived the impermanent nature of the flower and of all other
things and beings. That led to the realization of the impermanence, unsatisfactoriness and
the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his
radiance and appeared as if in person to the young bhikkhu and instructed him to get rid
of craving (tanha).

Then the Buddha spoke in verse as follows:

Verse 285. Cut off
your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by
the Buddha; cultivate that Path which leads to it.

While residing at the Jetavana monastery, the Buddha
uttered Verse (286) of this book, with reference to Mahadhana, a merchant from Baranasi.

Once, a merchant from Baranasi came to a festival in
Savatthi with five hundred carts fully loaded with textiles and other merchandise. When he
reached a river bank near Savatthi the river was in spate; so he could not cross the
river. He was held up for seven days as it was raining hard and the water did not subside.
By that time, he was already late for the festival, and there was no need for him to cross
the river.

Since he had come from a long distance he did not want to
return home with his full load of merchandise. So he decided to spend the rainy season,
the cold season and the hot season in that place and said so to his assistants. The Buddha
while going on an alms-round knew the decision of the merchant and he smiled. Ananda asked
the Buddha why he smiled and the Buddha replied, "Ananda, do you see that
merchant? He is thinking that he would stay here and sell his goods the whole year. He is
not aware that he would die here in seven days' time. What should be done should be done
today. Who would know that one would die tomorrow? We have no date fixed with the King of
Death. For one who is mindful by day or by night, who is not disturbed by moral
defilements and is energetic, to live for just one night is a well-spent life."

Then the Buddha sent Ananda to Mahadhana, the merchant.
Ananda explained to Mahadhana that time was running out for him, and that he should
practise mindfulness instead of being negligent. On learning about his impending death,
Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha and other
bhikkhus for alms-food. On the seventh day, the Buddha expounded a discourse in
appreciation (anumodana

Then the Buddha spoke in verse as follows:

Verse 286.
"Here will I live in the rainy season; here will I live in the cold season and the
hot season", so imagines the fool, not realizing the danger (of approaching death).

At the end of the discourse Mahadhana the
merchant attained Sotapatti Fruition. He followed the Buddha for some distance and
returned. On his return, he had a severe headache and passed away soon after. Mahadhana
was reborn in the Tusita deva world.

While residing at the Jetavana monastery, the Buddha
uttered Verse (287) of this book, with reference to Kisagotami, the daughter of a rich man
from Savatthi.

Kisigotami came to the Buddha as she was stricken with
grief due to the death of her only son. To her the Buddha said, "Kisagotami, you
think you are the only one who has lost a son. Death comes to all beings; before their
desires are satiated Death takes them away."

Then the Buddha spoke in verse as follows:

Verse 287. The man
who dotes on his children and his herds of cattle, whose mind longs for and is attached to
sensual pleasures, is carried away by Death even as a sleeping village is swept away by a
great flood.

At the end of the discourse Kisagotami
attained Sotapatti Fruition.

* This story has been given in Verse 114, Chapter VIII - Story No. 13.

While residing at the Jetavana monastery, the Buddha
uttered Verses (288) and (289) of this book, with reference to Patacara, the daughter of a
rich man from Savatthi.

As Patacara had lost her husband and her two sons, as well
as her parents and three brothers almost at the same time, she was driven to near
insanity. When she approached the Buddha, he said to her, "Patacara, sons and
daughters cannot look after you; so even if they are alive they do not exist for you. The
wise man observes morality (sila) and clears (the obstacles to) the Path leading to
Nibbana."